Well, Can't You See That You're Killing Each Other's Soul? (Jerry Garcia - "Cream Puff War")

           On an evening earlier this week, our sixteen-year-old son came to a troubling realization and an incredibly profound comment, linking recent events to a 70-year-old black and white movie. Each day since Pesach, we have all cough snippets of the Derek Chauvin trial going on in Minneapolis.  We watched two events involving police and issues of DWB (Driving While Black), one in Virginia, and another fatal incident in a Minneapolis suburb. There has been increased reporting and discussion of hate crimes directed at Asians. Also over the past few days, we along with numerous Jews throughout the world observed Yom HaShoah, (Holocaust Remembrance Day), Yom HaZikaron (Remembrance Day for Israeli Soldiers and Victims of Terrorism), and finally Yom Ha’Atzmaut (Israel’s Independence Day). After all the homework, studying, and writing our son and I took a break.  As we turned on the 11pm news,  we happened to see a twenty-something Sidney Poitier and a thirty-something Richard Widmark in the 1950 black and white movie No Way Out.  Poitier plays a doctor and Widmark plays a racist two-bit criminal.  The doctor is confronted with the ethics of whether he should treat and save the life of the racist who means him harm or not. The language contains numerous racist epithets that were not “bleeped” out, and we were startled to hear. In one particularly raw scene, a racist woman is watching the doctor (played by Poitier) treat her husband. She makes a reprehensible comment and then spits upon Poitier. Our son watched, tears welled up in his eyes and he commented that it is 70 years later and racism is an impurity in the soul of the racist as well as society. 

          This week we combine two Parshiot: Tazriah and Metzorah. God tells Moshe the laws of purity and impurity as it relates to birth. God instructs Moshe about the appropriate korbanot (offerings) that a mother should make as she re-enters the camp. God also instructs Moshe about Tza'arat, or for lack of a good translation; leprosy. Throughout the rest of Tazria and Metzora, we are told all about Tzaarat. We are told what it is. We are told how it is diagnosed. We are told how it is treated. We are told how it spreads. We are told what to do in case it spreads. Basically, Tazriah is a type of Tza'arat, a type of skin ailment that is commonly thought of as leprosy. However, this skin ailment is not treated by the resident dermatologist. Even if they had dermatologists in the Torah, we would not bring someone suffering from Tazriah to the dermatologists. Why? The skin ailment was not a symptom of any type of physical malady. Since the person with the skin ailment appears before the Priest, the Kohen, we know that the skin condition must be a spiritual malady and not a physical one. Adam Ki Yiheyeh V'Or B'Saro S'Eit O Sapachat O Va'Heret V'Hayah V; Or B'Saroh L'Negah Tzara'at V'Huvah El Aharon H'Kohen O el Achad Mi'Banav Ha'Kohanim - If a person will have on the skin of his flesh a swelling, a rash, or a discoloration and it will become a scaly affliction on the skin of his flesh; he shall be brought to Aaron the Kohen or to one of his sons the Kohanim (Lev. 13:2-3). The rest of the Parsha teaches us the appropriate protocol for treatment. The Kohen checks again to determine if that person has become ritually impure. If so, they must be sent out of the camp in order to avoid the risk of the skin ailment spreading to others. The quarantine would last for seven days. Afterward, the Priest would check again, if there was no contamination the person was brought back into the camp, However, if the contamination remained, then the quarantine would continue for another seven days. Then the process would begin all over again. We also learn that if this contamination spread to the clothes or vessels; then everything would be burned and destroyed.

          In the Talmudic Tractate of Arichin, which primarily focuses upon the laws of valuations; we learn that the skin ailment is a punishment for the sins of bloodshed, false oaths, sexual immorality, pride, robbery, and selfishness (Arichin 16a). All of these physical occurrences are accompanied by a spiritual component. These occurrences all demonstrate the offender's failure to empathize with the needs of others. It is fascinating to think that in an ideal community, we are not only concerned with our own well-being. We should also be concerned about others as well. Our failure to do so leads to a spiritual sickness including petty jealousy, alienation, and increased erosion of community and society. This spiritual sickness diminishes the holiness within the individual and the holiness within the community. By removing the contaminated offender from the community two positive results occur. First, the welfare, integrity, and holiness of the community are spared from spiritual sickness. This is the primary concern since we fear that God will cease dwelling in a community that becomes spiritually sickened or spiritually dysfunctional. Second, the contaminated offender experiences isolation and concern from others, in other words, the contaminated individual had an opportunity to heal. This is exactly what he/she lacked and brought those shortcomings upon the community with such negative consequences.

          So how do we understand the concept of  Tamei and Tahor- Purity and Impurity in the modern world? Both the Torah and Talmud recognize that health and sickness are not confined to the world of physiology. There are some things in this world that can cause one’s soul, one’s mind, or one’s spirit to become unhealthy. The same can be said for society as a whole. The language that the Torah describes the non-physiological aspect of an individual as  Tamei and Tahor -Purity and Impurity or “healthful and unhealthful”.  Our son understood that racism and prejudice are among those negative attitudes and feelings that cause people or society to become spiritually “unhealthful” or impure and if left unchecked, leads to the endangerment and physical suffering of the minority. For Judaism and Torah, that impurity left unchecked renders a sacred community unholy. 

Peace,

Rav Yitz

I Know It's Just Another Trick She's Got Up Her Sleeve (Jerry Garcia - "Cream Puff War")

Our university daughter made an unscheduled return home this week. She should be in the middle of midterms and watching college basketball in New York where she attends university. Because of the Coronavirus, U.S. universities  have closed for the two weeks including Columbia, Princeton, Ohio State, Stanford, Washington St. and a variety of others totaling approximately 100,000 students. Our daughter’s school is one of them. So we flew her home and we will wait and see if the school re-opens as scheduled. Earlier this week, Israel declared that anyone, Israeli or non-Israeli, entering the country will automatically enter a 14 day quarantine period before resuming their time in Israel.  Italy has essentially closed down. There is a genuine concern about the spread of this virus. Yet information remains scant, there seem to be too few tests and the number of tests given has been compared to South Korea, another hard-hit area has been minuscule. The concern has been that widespread testing would mean that far more people are infected than currently reported. However without having all the information, without knowing who may or may not be infected, then diminishing the intensity of the virus’ spread becomes more and more difficult. This lack of information, this lack of transparency has become a snare or a trap that has paralyzed universities, school systems, numerous public events as well as financial markets.

This week’s Torah portion is entitled Ki Tissah. Parsha Ki Tissa is divided into several parts. The first part being the commanded to take a census of the population and collect a half-shekel for each person counted. The second part is the final blueprints for the Mishkan, the spices that are to be used, as well as the oil that is to be processed prior to burning. God then designates two men, Betzalel ben Uri from the tribe of Judah and Ahaliav ben Achisamach from the tribe of Dan to be the Master Builder and Designer of this national project. God reiterates the commandment of the Shabbat and reminds Moshe that anyone who violates it will be put to death and his/her soul will be cut off from the people.  The next part B’nai Yisroel commits the sin of the Eigel Zahav (Golden Calf): they built and then worshipped an idol. God wants to wipe out the people but Moshe urges God to reconsider. Moshe then descends the mountain and becomes just as upset as God, and he throws down the Shnei Luchot HaBrit – the Two Tablets of the Covenant. After a day or two when calm has been restored, Moshe re-ascends the mountain in order to pray for national forgiveness. Moshe then has an opportunity to experience another personal revelation even more powerful than the Burning Bush; Moshe has the opportunity to witness God’s passing before him. Dictated by God, Moshe chisels the Aseret Diberot into two new Tablets. He then goes back down the mountain. This time he descends with light and glory of God emanating from him.

During the moment when Moshe re- ascends the mountain seeking forgiveness for the people and Moshe experiences a personal revelation and watched God pass by; God re-iterates the covenant.  VaYomer Hinei Anochi Koreit Brit Neged Kol Amcha E’eseh Niflaot Asher Lo Nivre’u V’Chol Ha’Aretz U’VeChol HaGoyim - God said, ‘Behold, I seal a covenant: Before your entire people I shall make distinctions such as have never been created in the entire world and among all the nations; and the entire people among whom you are will see the work of Hashem – which is awesome - that I am about to do with you. HiShameir Lecha Pen Tichrot Brit L’Yosheiv Ha’Aretz Asher Atah Ba Aleha Pen Yiheyeh L’Mokeish B’Kirbecha- Be vigilant lest you seal a covenant with the inhabitant of the land to which you come, lest it be a snare among you. (Ex. 34:11-12)The lesson of the Eigel Zahav, (the Golden Calf) was that B’nai Yisroel mimicked the indigenous idolatrous people that were living in B’nai Yisroel’s covenanted land.  God reminded Moshe and by association reminded the people that they must not weaken the nature of the covenant. They must not deal with these nations for fear that B’nai Yisroel becomes ensnared (L’Mokeish), trapped, and weakened. How could these idol-worshipping nations ensnare B’nai Yisroel? The fact is these nations cannot trap or ensnare B’nai Yisroel unless B’nai Yisroel ceases its vigilance, if they start dealing with these nations, or if they think that peace with these nations will lead to the perpetuation of B’nai Yisroel. From God’s perspective is to remind Moshe that the desire to make peace with those who want to destroy B’nai Yisroel, is not peace but rather will lead to B’nai Yisroel’s destruction.

Yes, it has been wonderful having our daughter home for this past week. However, the circumstances for her return raise troubling concerns. We are a highly interconnected society. Individuals are incredibly connected but institutions are also highly connected to each other. The strength of that connection is only as strong as there are immutable facts, trust, and transparency. The snares and the traps are clear and obvious. Financial markets, public health, and welfare can easily be trapped when trust and transparency diminish. While such concern may seem too distant, the concerns are quite immediate. The lack of trust affects all those who have been advised to stay home, all those who have been quarantined, all those university and high school students who will now have to take classes online, all those who have lost portions of their retirement to the market decline and all those who have a loved one at risk. The result is that numerous aspects of daily life will become snared and trapped. In the meantime, we behave responsibly.

Peace,

Rav Yitz

Wait A Minute, Watch What You're Doing With Your Time (Jerry Garcia - "Cream Puff War")

This past week has been particularly tense in our home. Our daughters have been preparing for their mid- term exams. Every night I have returned from a full day of work to study with my daughters and help them with their preparations: one in Talmud and one in Samuel II.  At one point, one daughter sat at one end of the dining room table and one daughter sat at the other and I went back and forth reading with them, discussing with them, and explaining the text to them.  Each night and each morning, the refrain was the same: “There just isn’t enough time,” or “It’s so unfair that I have exams one day after another”. There statements reflected their growing frustration over their lack of control. Their schedules were not within their control. Time did not belong to them. Suddenly, the concept of time, as embodied by their schedules belonged to those who scheduled their respective mid-term exams. By extension, my time didn’t belong to me, it was allocated to my daughters in order to help them study.

This week's Parsha is Bo.  The ten plagues culminate with locusts, darkness and finally the killing of the first born. On the night of the last plague, God instructs Moshe to tell B'nai Yisroel to recognize and observe Rosh Chodesh, the first day of each month. God instructs Moshe to tell B’nai Yisroel to slaughter a lamb for each family. The blood should be painted onto the door- post. The sacrificed lamb must be completely eaten that night with no leftovers.  The command continues with God instructing Moshe to reiterate this story to the children of each family. The Parsha concludes with the command to sanctify the first born, remember this night, remember what God did for B'nai Yisroel, and how B'nai Yisroel eventually returned to the land.

This is perhaps the first Parsha in which God we read of more than one commandment.  Prior to this Parsha, maybe three of the 613 Mitzvot could be derived from all of B’reishit (The Book of Genesis) and the first two Parshiot of Shmot. Now we read both narrative as well as commandments. While the commandment that focus specifically upon Pesach, the commandments such as Korbonot shel Pesach (Passover Sacrifice), eating the Passover Sacrifice, completely finish eating the Passover Sacrifice, eating Matzah, removing the leaven, prohibiting the uncircumcised from eating the Passover Sacrifice, the prohibitions of eating leaven and seeing leaven and owning leaven, sanctifying the firstborn, redeeming the firstborn and recounting Yetziat Mitzrayim, the Exodus from Egypt to name a few. However the first Mitzvah, the first commandment that God tells Moshe, Aharon and B’nai Yisroel does not explicitly focus upon the Exodus but rather upon time and keeping track of time. VaYomer Adoshem el Moshe V’el Aharon B’Eretz Mitzrayim Leimor Hashem said to Moshe and Aharon in the Land of Egypt, saying: HaChodesh HaZeh Lachem Rosh Chodeshim Rishon Hu Lachem L’Chadshei HaShana: This month shall be for you the beginning of the months, it shall be for you the first of the months of the year. (Ex 12:1-2) Certainly all the Mitzvot that follow this commandment, those that focus specifically upon the Exodus, warrant God’s speaking to Moshe and Aharon.        

From a narrative perspective, it makes sense that the Torah tells us that these commandments were issued while they were still in Egypt; B’nai Yisroel had not yet actually left Egypt but rather were making their final preparations. Why is the first commandment issued focused upon counting? This month will be the beginning of months; it will be the first month of the year? How will they know when the next month of begins? Sefer HaChinuch, a 13^th century text written by Pinchas ben Aharon HaLevi of Barcelona clarifies this issue. Sefer HaCHinuch (the Book of Education) lists all 613 Mitzvot in order of appearance and corresponding to each Parshah. Also the author provides a moral and philosophical explanation of each commandment.  Regarding the commandment This month shall be for you the beginning of the months, it shall be for you the first of the months of the year, Sefer HaChinuch says Klomar K’SheTiru CHidosha Shel L’Vana Tikb’u Lachem Rosh Chodesh In other words, when you see the renewal of the moon, you will establish for yourselves the beginning of the month O Afilu Lo Tiruha MiKeivan Shi R’Uyahn L’Heiraot Al Pi HaCHesbon HamKubal – or even if you do not see it , once it is due to be seen according to the accepted reckoning. So the moon’s cycle will serve as the indicator of the beginning and end of a month.  M’SHarshei Mitzvah Zo K’dei Shya’asu Yisroel Moadei HaShem BizMaNaM – At the root of this precept lies the purpose that the Israelites should keep the holy days of the Eternal Lord at their proper times… Before God gives instructions about how to observe the Exodus, these soon to be former slaves must be able to control time, or observe time so that they will know the right time to observe God’s festivals.

            The first step towards freedom is to observe the passage of time, mark the passage of time, and declare the right time to observe time bound commandments. Until now, the master, Egypt, told the slaves when to wake up, when to sleep, when to work and when to eat. Now, these former slavers will have to establish their own schedule and keep their own calendar. Of course this schedule and this calendar must be for a higher purpose. It cannot be a schedule or a calendar in which there is nothing but rather it must be filled with opportunities to engage and celebrate what is to be free; free to serve God.  Yes, my daughters are tired and frustrated. They appreciate that they have been enslaved to the mid-term exam schedule. They also know that this schedule, this sense of a “loss of control” or that “time is not their”; is a valuable lesson. Even within that schedule, they learn how to find moments of time, time that belongs to them. After all they have the freedom to determine the time they choose to invest in studying and preparing for each exam.

Peace,

Rav Yitz